Questions and Answers Regarding the Doctrine of Exclusive Salvation

THE RIGHT REVEREND ARCHBISHOP GEORGE HAY *
(1729-1811)

Preliminary Remarks

"Questions and Answers on Salvation" is a follow-up piece to the Testimony of the Scriptures by the same
author. It is recommend that you read the "Testimony of the Scriptures" before reading this piece, as they
are meant to go together.

Background

This article (as well as the "Testimony of the Scriptures") was extracted from Archbishop George Hay's
splendid book: "The Sincere Christian", first published in 1787. The book received the imprimatur of the
Church, as well as the customary imprimi potest, stating officially that the book was free from doctrinal or
moral error.

This article is, primarily, a shining proof of the faith of the Church regarding this doctrine: This is how the
Apostles believed; this is how our forefathers believed; this is how we must believe.

We ask our readers to pay close attention to this article, and read it prayerfully, and attentively.

Inquiry: Is There Salvation Outside the Church?

Q. 1. These proofs are all very strong indeed, but what is the result of these reasonings and scripture
testimonies?

A. The Consequence of these is self evident, to wit, that since salvation cannot be had in any sect of people
separated in faith from the Church of Christ, and teaching false doctrine; therefore the Church of Christ is the
only road set forth to us by Almighty God in which we can be saved, and out of her communion there is NO
ORDINARY POSSIBILITY OF SALVATION.

Q. 2. Why do you say ORDINARY POSSIBILITY OF SALVATION? Is there any reason to suppose that God
has reserved any extraordinary means of salvation for some who are not joined in communion with the
Church of Christ by the true Faith?

A. No doubt, it is (absolutely speaking) POSSIBLE for God to save men by any means He pleases; and He
could have saved all mankind through the merits of any one thing that Jesus Christ did or suffered, without
requiring such a severe sacrifice from Him as His death upon the Cross. But whatever God CAN do in this
respect, is nothing to our purpose; the great question for us is to know what He HAS done. Now, we have
seen above, from the whole tenor of revelation, that God has appointed true Faith in Jesus Christ, and the
being a member of His Church, as conditions of salvation. That He has appointed them as essential
conditions, so that none WILL or CAN be saved without them. That the Word of God points out no other
possible way by which man can be saved; nay, that whatever extraordinary ways He may sometimes take to
bring people to His Church, yet according to the manner He has spoken of many of the above texts on this
subject, it is impossible He should, in fact, have reserved any EXTRAORDINARY means of salvation for
those who live and die not joined in communion with the Church of Christ by True Faith, otherwise He would
contradict Himself, and give the lie to His own Words, which is absolutely impossible. For instance, these two
express declaration of scripture: "The Lord daily added to the Church such as should be saved," and "as
many as were ordained to eternal life believed," would not be true, if there was any possibility for those to be
saved who were not added to the Church, or did not believe. The same is equally true in most of the other
texts, as will appear on considering them.

Q. 3. Is it not a very uncharitable doctrine, to say that none can be saved out of the Church, or who do not
believe as the Church does?

A. If this doctrine were a mere human opinion, or the result only of human reasoning, it might be looked upon
as uncharitable, or in any other light one pleases; but it is a doctrine in which mere human reason does not
enter. It is a point which solely depends upon the Will of the Almighty; and the only question is to know, what
He has been pleased to decide concerning it. Now the whole doctrine of His Holy Scripture, concerning this
point, declares in the plainest and strongest terms, that He has been pleased to ordain, that none shall be
saved out of the Church of Christ, or without the True Faith; and who shall dare to say A DOCTRINE taught
and declared by the great God, is UNCHARITABLE? But the mistake that many fall into in this point, arises
from not reflecting that God Almighty is not obliged to save anyone at all. He pursued the fallen angels with
the utmost rigor of justice, and He could justly have treated man in the same way. If, therefore, He is pleased
to offer salvation to mankind, through the merits of Jesus Christ, this is all the effect of His infinite goodness
and mercy; but as He is perfect master of His own gifts, He certainly is at full liberty to require what
conditions He pleases for bestowing His gifts upon us. Now, the whole tenor of His revealed will declares to
us, that He requires our being members of His Church, and our having the true Faith of Jesus Christ, as
indispensable conditions for salvation; and who shall dare to find fault with Him for doing so? or say it is an
uncharitable opinion to think and believe what He has so repeatedly declared in His Holy Scriptures?

The Catholic Church, always like herself, constant and uniform in her doctrine, and always preserving the
"words once put in her mouth" by her Divine Master, at all times and in all ages, has believed and taught the
same doctrine, as a truth revealed by God, that "out of the true Church of Christ, and without His true Faith,
there is no possibility of salvation;" and the most authentic public testimony of her enemies themselves, gives
proof that this doctrine is the doctrine of Jesus, and of His Holy Gospel, whatsoever private persons, for
selfish and interested views, may say to the contrary. Neither is she afraid of being thought uncharitable on
this account. On the contrary, she considers it as the height of charity to warn men of their danger, in an
affair of so immense importance as is that of their eternal salvation, and, with the most tender compassion
for their situation, uses every means in her power, particularly by her most fervent prayers to God, for the
conversion of all that are out of the true way, that they may be brought to the knowledge of the Truth and be
saved. And this is true charity; for charity is a virtue of the heart, which makes a man love his neighbor's soul,
and endeavor to promote his salvation; and that only can be called a charitable opinion, which tends to excite
and promote this disposition of the heart, whereas a contrary opinion, which makes a man careless and
indifferent about this neighbor's soul, is the only opinion which deserves to be called uncharitable. It is plain,
therefore, that the charge of being uncharitable is nothing but a malicious misrepresentation, and gross
slander, invented only to render the Catholic Church and her doctrine odious. Her enemies saw that want of
charity was a crime shocking, at the first site, to a well-disposed mind, and could not fail to excite odium and
aversion, if charged upon her. They knew their followers, who are ever ready to swallow down everything
against her, who would never take pains to examine what grounds there are for such a charge, and would
take it for granted, that se was guilty upon their bold assertion; and the event has too well verified their
opinion. But the smallest attention must show that her conduct in this point is the effect of her great charity.
Was St. Paul uncharitable when he declared, that "neither fornicators, nor idolaters, nor adulterers, &c., shall
possess the Kingdom of God?" (1 Cor. vi. 9); or when he pronounced "a curse upon anyone, though an angel
from heaven, who should preach any other gospel than what he had preached?" (Gal. i. 8.). Quite the
contrary: it was his ardent charity and zeal for their salvation which made him so earnest in warning them of
their danger. How then can the Catholic Church be deemed uncharitable, for only saying what he says, and
from the same charitable motive? An unfavorable opinion she certainly has of all those who are not of her
communion; but to call it uncharitable, is a mere imposition upon the unthinking.

Q. 4. But, if a man act according to the dictates of his conscience, and follow exactly the light of reason
which God has implanted in him for his guide, is not that sufficient to bring him to salvation?

A. This is, indeed, a specious proposition; but a great mistake lurks under it. When man was first created, his
reason was then an enlightened reason. Illuminated by the grace of original righteousness, with which his soul
was adorned, reason and conscience were then sure guides to conduct him in the way of salvation. But by
sin this light was miserably darkened, and his reason became a prey to ignorance and error. It was not,
indeed, entirely extinguished; it still clearly teaches him many great truths with regard to his conduct, but is at
present so apt to be led astray by pride, passion, prejudice, and other such corrupt motives, that in
numberless instances, it serves only to confirm him in his error, by giving an appearance of reason to the
suggestions of self-love and passion. And this is too commonly the case, even in natural things; but, in regard
to supernatural things, concerning God and eternity, if left to itself, our reason is perfectly blind. To remedy
this misery, God has given us the light of Faith, as a sure and certain guide to conduct us to salvation, and
has appointed His Holy Church as the guardian and depository of his heavenly light; consequently, though a
man pretend to act according to reason and conscience, and even flatter himself that he does so, in things
that regard his soul; yet, if this reason and conscience can not be enlightened and guided by the light of the
True Faith, it can never be sufficient of itself to bring him to salvation.

Q. 5. Does the Holy Scriptures give any light in this matter?

A. Nothing can be more striking that what the Holy Scripture says upon it. "There is a way," says the wise
man, "that seemeth right to a man, but ends thereof lead to death," (Prov. xiv. 12) And it is again repeated,
Prov. xvi. 25. What can be more plain than this, to show that a man may act according to what he thinks the
light of reason and conscience, and be persuaded he is doing right, and yet be, in fact, running on in the road
to perdition? And do not all those who are seduced by false prophets, and false teachers, think they are in
the right way? Is it not under the pretext of acting according to conscience that they are seduced by them?
And yet the mouth of Truth itself has expressly declared, that, "if the blind lead the blind, both shall fall into
the pit," (Mat. xv. 14). Yea, the same eternal truth, to show us to what excess of wickedness man is capable
of going, under the pretence of following his conscience, says to his apostles: "the hour cometh, that
whosoever killeth you, will think that he does God service." (Jn. xvi. 2.) But observe what he adds, "and these
things will they do, because they have not known the Father nor me," (verse 3). Which shows that, if one has
not the True knowledge of God and of Jesus Christ, which can only be got by His True Faith, there is nothing
so enormous but what he is capable of, and yet think he is acting according to reason and conscience.
Indeed, had God given us no other guide than the light of reason, such as it is, to direct us, we might in
following that light, but, as He has given us an external guide in His Holy Church, to rectify our blinded reason
by the light of Faith, our reason alone, unassisted by this guide, can never be sufficient for salvation.

But nothing will set this matter in a clearer light than to consider some particular examples. Conscience tells a
heathen that it is not only lawful, but a duty to worship idols, and to offer up sacrifices to sticks and stones,
the work of men's hands. Will his acting in this manner, according to his conscience, save him? or will these
acts of idolatry be innocent or agreeable in the sight of God; because they are performed according to
conscience? The wise man answers, "the idol that is made by hands is cursed, as well as he that made it ...
for that which is made, together with him that made it, shall suffer eternal torments." (Wis. xiv. 8,10) also,
"He that sacrificeth to gods shall be put to death, save only to the Lord," (Exod. xxii. 20). In like manner, a
Jew's conscience tells him that he may lawfully and meritoriously blaspheme Jesus Christ, and approve the
conduct of his forefathers for putting Him to death upon a tree. Will such blasphemy save him, because it is
according to the dictates of his conscience? The Holy Ghost, by the mouth of St. Paul, says: "If any man love
not Our Lord Jesus Christ, let him be anathema," that is "accursed," (1 Cor. xvi. 22). A Turk is taught by his
conscience that it would be a crime to believe in Jesus Christ, and not to believe in Mohammed; will this
impious conscience save him? The scripture assures us, that "there is no other name given to men under
heaven, by which we can be saved," but the name of Jesus only; and, "he that believeth not the Son, shall not
see life; but the wrath of God abideth on him." All the various sects which have been separated from the True
Church, in every age, have uniformly and constantly calumniated and slandered her, and spoken evil of the
way of Truth professed by her, and were persuaded in their consciences, that it was lawful and meritorious
to do so, so as even to oblige their teachers, from time to time, to preach all the evil they could say against
her to their people from their pulpits. Will calumnies and slanders against the Spouse of Christ save them?
because their conscience approves them? The Word of God declares, "That the nation and the kingdom that
will not serve her, shall perish," and "there shall be lying teachers who shall bring in damnable heresies,
bringing upon themselves swift destruction ... through whom the way of Truth shall be evil spoken of," (2. Pet.
ii)) In all these, in such like cases, their conscience is their great crime, and shows to what a pitch of impiety
our conscience and reason can lead us, when under the influence of pride, passion, prejudice, and self-love;
and therefore, that these alone can never be guides to salvation, unless enlightened and directed by the
sacred beams of revealed Truth.

Q. 6. But suppose a person to be invincibly ignorant of His Church, will not this invincible ignorance save him?
of the Faith of Jesus Christ and of

A. This is also a very specious proposition, and I am afraid for want of being properly sifted and considered,
serves as an occasion for some dangerous mistakes in this matter; we shall, therefore, endeavor to examine
it thoroughly. And here we must observe, that two different questions are commonly blended together in one,
when people speak of invincible ignorance; the first is, will a person who is invincibly ignorance of the true
Faith or Church of Jesus Christ be condemned precisely on account of that ignorance? That is, will that
ignorance be imputed to him as a crime? or will this invincible ignorance excuse him from the guilt of not
believing? To this I reply, that, as no man can be guilty of a sin for not doing what it is absolutely out of his
power to do, therefore, a person who is invincibly ignorant of the true Faith and Church of Christ will not be
condemned precisely on account of that ignorance, such ignorance will not be imputed to him as a crime; but
will undoubtedly excuse him from the guilt of not believing. In this all divines agree without the least doubt or
hesitation; so that a heathen, for example, who has never heard of Jesus Christ, will not be condemned as a
criminal, precisely for want of Faith in Him; a heretic that never had any knowledge of the True Church of
Christ will not be condemned as guilty for not being joined in communion with that Church. And so far the
question admits of no dispute. The second question is this: can a person invincibly ignorant of the True Faith
or Church of Jesus Christ, and living and dying in that state, be saved? This is a very different question from
the former, and of the highest importance, though it is too commonly confounded with the former, and from
this arises the mistake that many are apt to fall into in this matter. Now, to answer this question clearly and
distinctly, we must consider two different cases; first, with regard to those Turks (Moslems), Jews, and
heathens, who, having never heard of Jesus Christ, nor of His Religion, are invincibly ignorant of it, many of
whom there are in the world; and, secondly with regard to all those different sects of "Christians" who are
separated from the True Church of Christ by heresy.

Q. 7. What then is to be said of all those Turks (Moslems), Jews, and heathens, who having never heard of
Jesus Christ or of His Religion, are, therefore, invincibly ignorant of both; can they be saved, if they live and
die in that state?

A. The plain answer to this is, that they cannot be saved, that not one of these "can enter the kingdom of
God." It is true, as we have seen above, they will not be condemned as criminal, precisely because they
have not the Faith of Christ, of which they are invincibly ignorant. But the Faith of Christ, though an essential
condition of salvation, is but one condition; others are also required. And though invincible ignorance will
certainly save a man from sin, in wanting (i.e., not having) that of which he is invincibly ignorant, yet it is
plainly impossible and childish to suppose, that this invincible ignorance in one point will make up for the want
of all other conditions required. Now all those we hear speak of are in the state of original sin, "aliens from
God, and children of wrath," as the scripture calls all such, and unbaptized; and it is a constant article of the
Christian Faith, that, except original sin be washed away by the grace of baptism, there is no salvation; for
Christ Himself expressly declares, "Amen, amen, I say to thee, Except a man be born again of water and the
Holy Ghost, he cannot enter the kingdom of God." (Jn. iii.5) And, indeed, if even the children of Christian
parents, who die without baptism, cannot go to heaven, how much less can those go there, who, besides
being never baptized, are supposed, in the present case, to live and die in ignorance of the True God, or of
Jesus Christ and His Faith, and, on that account, must also be supposed to have committed many actual sins
themselves. Nay, to suppose that heathens, Turks, or Jews who live and die in that state, can be saved, is to
suppose that worshippers of idols, and of Mohammed, and blasphemers of Christ, can be saved in the guilt
of original sin, as well as all of those actual crimes by their ignorance, which is putting them upon a better
footing, by far, than even Christians themselves and their Children. The fate of all such the scripture decides
as follows: "The Lord Jesus shall be revealed from heaven, with the angel of his power, in a flame of fire,
yielding vengeance to those who know not God and who obey not the Gospel of Our Lord Jesus Christ, who
shall suffer eternal punishment in destruction, from the face of the Lord and from the Glory of His Power," 2.
Thess. i 7) This is precise, indeed, and a clear and decisive answer to the present question

Q. 8. What judgement does the scripture make of all those various sects of "Christians" who are separated
from the True Church by heresy? Can they be saved if they be in invincible ignorance and live and die in their
state of separation from the True Church of Christ?

A. These are certainly in a very different state from the Turks, Jews, and heathens, provided they have true
baptism among them; for if they either have no baptism at all, or have altered the way in giving it from what
Christ ordained, then they are in no better state as to their possibility of salvation than the Turks, Jews,
Heathens themselves, however much they may boast of the name of "Christians." But if they have true
baptism among them, then they are, by baptism, made true members of the Church of Christ, and as many
of them die young, in their baptismal innocence, will undoubtedly be saved [as they are in fact INSIDE the
Church and have not been excluded by heresy or schism, they being below the age of reason]. But as for
those among them who come to the years of discretion (i.e., age of reason), and being educated in a false
Faith, live and die in a state of separation from the communion of the Church of Christ, to give a clear and
distinct answer to the question with regard to them, we must also distinguish two different cases; the first is
of those who either live among Catholics, or have Catholics living in the same country as them, who know
there are such people, and often hear about them: the second regards those who have no such acquaintance
of Catholics, who have no opportunity of such acquaintance, and who seldom or ever hear about them,
except in a false and odious light.

Q. 9. What is to be said of those who live among Catholics? If they be in invincible ignorance, and die in their
state of separation, can they be saved?

A. It is next to impossible for any one in this class to be in invincible ignorance; for, to be in invincible
ignorance, three things are necessarily required: first, that a person have a real and sincere desire of
knowing the Truth. for if he be cold and indifferent about an affair of so great concern as that of his eternal
salvation; if he be careless whether he be in a right way or not; if being enslaved to this present life, he takes
no concern about the next, it is manifest, that an ignorance arising from this disposition is a voluntary
ignorance, and therefore highly culpable in the sight of God. It will be still worse, if a person be positively
unwilling to seek after the Truth, from the fear of worldly inconveniences, and, therefore, industriously avoid
every opportunity he may have of knowing it; of such as these the scripture says, "They spend their days in
wealth, and in a moment they go down to hell; who have said to God, Depart from us, we desire not the
knowledge of Thy ways," (Job xxi. 13) secondly, for one to be in invincible ignorance, it is required, that he be
sincerely resolved to embrace the Truth wherever he may find it, and whatever it may cost him. For if he be
not fully resolved to follow the will of God, wherever it shall appear to him, in all things necessary to salvation;
if, on the contrary, he be so disposed, that he would rather neglect his duty, and hazard his soul, than correct
an ill custom, or disoblige his friends, or expose himself for some temporal loss or disadvantage, such a
disposition must be highly displeasing to God, and an ignorance arising from it, can never excuse him before
his Creator; of this Our Savior says: "He that loveth father or mother, or son or daughter, more than me, is
not worthy of me," (Mat. x. 37) The third thing necessary for a person to be in invincible ignorance, is, that he
sincerely use his best endeavors to know his duty, and particularly, that he recommend the matter earnestly
to Almighty God, and pray for light and direction from Him. For whatever desire he may pretend to have of
knowing the Truth, if he does not use the proper means for finding it, it is manifest that his ignorance is not
invincible, but voluntary; for ignorance is only there invincible, when a person has a sincere desire to know the
Truth, with a full resolution to embrace it, but either has no possible means for knowing it, or after using his
best endeavors to know it, yet cannot find it. And, therefore, if a person be deficient in using his endeavors to
know his duty, his ignorance is not invincible, it is by his own fault that he does not see it; and, if inattention,
indifference, unconcernedness, worldly motives, or unjust prejudices influence his judgement, and suffer it to
yield to the bias of a perverse education, he has neither invincible ignorance nor the fear of God. Now it is
inconsistent with the goodness and promises of God, that a person brought up in a false religion, but who is
disposed as these three conditions require, and use his best endeavors to know the Truth, should be left in
an invincible ignorance of it; and if, from his attachment to the world, and to sensual or other selfish objects,
he be not so disposed, and neglect to use the proper means for coming at the Truth, then his ignorance is
voluntary and culpable, and therefore not invincible.

Q. 10. But what if the doubt never rise in his mind about the matter, and he go on, Bona Fide (in good faith),
in the way he was brought up in?

A. It is a great mistake to suppose that a formal doubt, concerning any branch of duty, is necessary to make
one's ignorance of his duty voluntary and culpable; it is enough to make his ignorance blamable, that there be
sufficient reasons for doubting, though from his unjust prejudices, from folly, precipitation, and rashness, from
obstinacy and pride, or other such depravations of the heart, he hinder these reasons from exciting formal
doubt in the mind. Saul had no doubt of his doing well when he offered sacrifice before the prophet Samuel
came; on the contrary, he was persuaded he had the strongest reasons for doing so, and yet he was
condemned for that very action, and himself and family rejected by Almighty God. The Jews had no doubt but
that they were acting well when they put our Savior to death; nay, their high-priest declared in full council,
that it was expedient for the good and safety of the nation that they should do so. They were grossly
mistaken, indeed, and sadly ignorant of their duty; but their ignorance was most blamable, and they were
severely condemned for what they did, though they did it out of ignorance. And, indeed, all those who act out
of a false and erroneous conscience, are highly blamable for having such a conscience, though they never
had any formal doubt about it. Nay, their not having such a doubt, when they have just and solid grounds for
doubting, rather makes them in some degree, the more guilty, because it shows the greater corruption of the
heart, and their depraved dispositions. Now, a person brought up in a false faith, which the scripture calls
sects of perdition, doctrines of devils, perverse things, lies and hypocrisy; and who has heard of the true
Church of Christ, which condemns all these sects, and sees the divisions an dissentions which they constantly
have among themselves, has always before his eyes the most cogent reasons to doubt of the way he is in;
and if any due attention and examination be made with sincere dispositions of his heart, it must convince him
that he is in the wrong, and the more he examines, the more he will see it, for this plain reason, that it is
simply impossible that false doctrine, lies and hypocrisy should ever be supported by any solid arguments
sufficient t satisfy any reasonable person, who sincerely seeks the Truth, and begs light from God to direct
him in the search of it. Hence, if such a person never doubt, but go on, as is supposed, bona fide (in good
faith), in his own way, notwithstanding the strong grounds of doubt which he has daily before his eyes; this
evidently shows either a most supine negligence in the concerns of his soul, or that his heart is totally blinded
by passion and prejudice. There were many such people among the Jews and heathens in the time of the
apostles, who, notwithstanding the splendid light of the Truth which these holy preachers everywhere
displayed, and which was the most powerful reason that can be conceived for making them doubt their own
superstitions, yet were so far from having such doubt that they though, by killing the apostles, they did God a
service. Whence did this arise? St. Paul himself shall inform us: "We renounce," says he, "the hidden things
of dishonesty, not walking in craftiness, nor adulterating the word of God, but by manifestation of the Truth,
commending ourselves to every man's conscience in he sight of God." Here he describes the glaring light of
the Truth which he preached, yet this light was hid to great numbers, and he then gives the reason: "And if
our gospel be also hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of
unbelievers, that the light of the Gospel of the Glory of Christ, who is the image of God, should not shine
upon them," (2 Cor. iv 2.) The cause of their incredulity is they are so enslaved to the things of this world that
the devil blinds them. But ignorance which arises from such dispositions is a guilty and a voluntary ignorance,
and therefore can never excuse them.

Q. 11. Are not those, also, who are members of the Church of Christ, obliged, when they come to an age
capable of it, to examine whether they be in the right way or not, as well as those who are brought up in any
sect separated from the True Church?

A. There is nothing which the Church of Christ has more at heart, than that her children should be thoroughly
instructed in their religion, and in the grounds of it, as far as they are capable. For this end she strictly
commands her pastors to be assiduous in the duty of instructing their people from their earliest years, and
uses every other possible means for the same purpose, well knowing, that the more they know their religion,
the more they must be attached to it. The True Church of Christ is the work of God, the doctrine she teaches
contains the truths of God; now, the more attentively truth is examined, the more illustrious it must appear;
and Almighty God has given such splendid testimony to the truth of his true religion,that the more it is
examined with sincerity the more it convinces and delights. Here, then, lies the great difference that, when a
member of the Church of Christ considers his religion, he cannot possibly have any reasonable grounds for
doubt concerning it, and the more he examine the more convinced he must be of the Truth of it. But one who
is brought up in a false religion, if he think at all, cannot fail to see the strongest grounds of doubt; and the
more he examines, the more its falsehood must appear; for falsehood can never bear the light of unbiased
and impartial examination.

Q. 12. But how comes it that we see many good men, and men of great learning, among all sects of
"Christians", some of which must undoubtedly be false as they contradict one another, and condemn one
another?

A. To understand this, we must observe, that the word of God expressly declares, that God wills "all men to
be saved and to come to the knowledge of the Truth," (1Tim. ii.4). In consequence of this sincere desire
which God has for the salvation of all, He never fails to give to all such outward helps, and inward graces, as
he sees sufficient to bring them to the knowledge of the Truth, fi they co-operate on their part, with these
graces; but, if they shut their eyes against his light, if, from the corruption of their heart, they pay no regard
to the helps and graces He gives them, then they must remain in their ignorance; but their ignorance is
voluntary in its cause, and a just punishment of their own fault. Now, although many of those who are brought
up in false religions may live very good lives, as to moral honesty, in the eyes of the world, yet this does not
say but they may be very blamable in the sight of God, and by their secret passions and attachments to the
things of this life, put an effectual stop to the designs of His Mercy of bringing them to the knowledge of His
Truth. The proud Pharisee was an exceeding good man in the eyes of the world, and yet was condemned by
Almighty God, for the secret pride of his heart. And as for men of learning who are to be found in a false
religion, their learning does not exempt them from pride and passion; nay, the Word of God assures us, "that
knowledge puffeth up," (1 Cor. viii. 1) and generally speaking, where there are not true humility, and the love
of God, the more learning, the more pride, and the more self-conceit, the more desire of glory, and of praise
from men, and the more obstinacy of heart, and, consequently, the more opposition to faith; for Jesus Christ
himself says to the Jews, whose hard hearts resisted all the splendor of His doctrine and miracles, "How can
ye believe who receive glory from one another, and the glory which is from God alone ye do not seek?" (John
v. 44) There were no doubt many learned people both among the Jews and Gentiles, when the Gospel was
first preached by the apostles, and yet, notwithstanding, the numberless miracles which they wrought, in
proof of its being from God, St. Paul expressly tells us, that it was "to the Jews a stumbling block, and to the
Gentiles foolishness," (1 Cor. i. 23); because, notwithstanding all their learning, their pride, passions, and
prejudices, blinded their minds. That the light of the Gospel should not shine upon them. So that it need be no
surprise to see learned men in a false religion, especially as their learning is commonly of a worldly kind; for
Faith is a gift of God, and it is not the knowledge of the head, but the humility and sincerity of the heart,
which disposes a soul to receive that gift from him, yea, Christ Himself expressly says, "That God hides
these things from the wise and prudent, and reveals them to little ones." (Mt. xi. 25). Upon the whole, then,
we must conclude, that, among those who are brought up in a false religion, and separated from the Church
of Christ, but who know there is a Church which declares herself to be the only True Church of Christ, who
have an opportunity of hearing about her, and of being acquainted with those of her communion, it is scarce
to be supposed, and highly improbable, that invincible ignorance should have any place at all. But, after all, if
any should really be found among them who are in invincible ignorance, they will be in the same state with
those who never had an opportunity of knowing any other way but the false religion they are in.

Q. 13. What, then, is to be said of those, who, being brought up in a false religion, have no opportunity of
hearing about the true Church and Faith of Christ? or, of hearing of it only in a false and odious light? Can
such as these be saved if they live and die in their separation from the communion of the Church of Christ,
and in invincible ignorance of the Truth?

A. The learned author of the book called Charity And Truth, who seems willing to go as far as possible in
favor of those who are not joined in the communion of the Church of Christ, candidly owns, that it is quite
uncertain if any such will be saved, even though in invincible ignorance; for in laying down the true state of the
question, he says, "The meaning is, that no one is saved unless he be in the Catholic communion, either
actually or virtually, either in fact or desire; and that we are not sure, generally speaking, that anyone is
saved out of the Catholic Church, who is invincibly ignorant of the true Religion," (Ch. I.Q.3) The fact is, there
is not one single testimony of the Holy Scripture which gives reason to think that anyone will be saved out of
that communion, but there are great numbers, as we have seen above, which very strongly declare the
contrary. So that all the reasons which are brought in favor of those who are out of the Church, are taken
from the supposition of cases that perhaps never exist, and from our imperfect notions of the goodness of
God, or from the idea which some frame for themselves of what is meant by being a member of the True
Church; and those people of whom we speak in the present question afford the principal grounds of these
reasonings. For it is argued in this manner: Suppose a man born and baptized in an heretical sect, and
afterwards, when he comes of age, to be in such circumstances as never to have an opportunity of hearing
about the True Religion, or, if he does, it is always in such a false and odious colors as serve only to make
him detest it, and to make him more and more attached to his own way; and, on this account, to be in
invincibly ignorance of the Truth. It is acknowledged by all, that this man, by his baptism, is made a member
of the Church of Christ, and that if he die before coming to the age of reason, he will certainly be saved in his
baptismal innocence. Let us now suppose further, that, when he comes to age, and continues to live an
innocent life, and by co-operating with the graces which God bestows upon him, perseveres in his innocence
and does his best, according to the knowledge he has, and would do better if he knew it; is it not inconsistent
with the goodness of God to suppose that such a man, living and dying in that state, would be lost? Is he not
always in the sight of God, a real member of the Church of Christ, though not joined in her communion? And,
if he die in his innocence, must he not then be saved? Such is the argument proposed on this subject; and, to
be sure, it has a dazzling appearance. But it must be observed, that there is the strongest reason to doubt
that such a case as is there supposed ever was, or ever will be; for (1) There is not the smallest ground in
scripture to suppose it. (2) As it is impossible for man, in his present fallen state, to persevere in it to the end
of his life, without a special and extraordinary grace from God; and, as a grace of this kind is justly esteemed
one of the most singular favors given by God to His Faithful servants, who are members of His Church and
enjoy all the powerful helps that are only to be found in Her communion, to enable them to persevere in their
baptismal innocence to their deaths; is it to be supposed that God will bestow this so singular a favor upon
anyone who is not in her communion, and is deprived of her helps? And if it be supposed that he loses his
baptismal innocence by committing a mortal sin, but recovers the grace of justification by a sincere
repentance, the difficulty still increases. For a repentance without the help of the sacraments sufficient to
obtain the grace of justification, includes a perfect contrition, founded in a perfect love of God above all
things; a favor so seldom granted to sinners, even in the Church itself, that the sacrament of penance is
appointed by Jesus Christ as the standing means of supplying for our deficiency in that respect. Now, what
likelihood is there that Almighty God will bestow so very singular a favor upon one who has lost his
innocence, and is not in the communion of His Church, and deprived of the helps she affords for recovering it?
But, (3) Let us suppose the case to happen as it is proposed, and that Almighty God gives this man these
extraordinary graces by which he preserves his baptismal innocence to the last, dies in the grace of god, and
goes to heaven; would not this be making God contradict Himself, and act directly contrary to His revealed
Will? All the testimonies of the scripture above displayed concur to prove, that God has appointed True Faith
in Jesus Christ, and the being in communion with the Church of Christ, as necessary conditions of salvation;
and yet, in the present case, the person would be saved who had not the True Faith in Jesus Christ, and was
not in communion with His Church, but lived and died in an heretical congregation. There is therefore the
greatest reason to believe that such as case will never happen, but that a person brought up in heresy, and
invincibly ignorant of the Truth, being by that means deprived of all the helps and graces which are the
consequences of the True Faith, and which are only found in the True Church, will not preserve his innocence
but continuing in his heresy, and dying in his sins, will be lost; not precisely because he had not the True
Faith, of which he is supposed to be invincibly ignorant, and therefore not culpable in wanting it, but his other
sins in which he dies guilty.

Q. 14. But can none who are in heresy, and in invincible ignorance of the Truth be saved?

A. God forbid we should say so! All the above reasons only prove that if they live and die in that state they
will not be saved, and that according to the present providence they cannot be saved? but the great God is
able to take them out of that state, to cure even their ignorance though invincible to them tin their present
situation, to bring them to the knowledge of the True Faith, and to the communion of His Holy Church, and in
consequence of that to salvation; and we further add, that if He be pleased, of his infinite mercy, to save any
who are at present in invincible ignorance of the Truth, in order to act consistently with Himself, and with His
Holy Word [for, indeed, God is bound by His Word; God cannot deceive us], He will undoubtedly bring them
to the union of His Holy Church for that purpose, before they die.

Q. 15. Are there any grounds in Scripture for this doctrine?

A. This doctrine is founded upon the strongest and most positive declarations of Scripture. For the Scripture
lays down this fundamental Truth: "The sure foundation of God standeth firm, having this seal; The Lord
knoweth who are His," (2 Tim. ii. 19) That is, God, from all eternity, perfectly well knows who those are,
who, by co-operating with the graces he shall bestow upon them, will persevere to the end in his Faith and
love, and be happy with Him forever. Now, let a person be, at present, in whatever state you please,
heathen, Turk, Jew, or heretic, in vincible or invincible ignorance, to all mankind, without exception, God,
through the merits of Christ, and for His sake, gives such graces as He sees proper for their present state,
with a view to their eternal salvation; if they comply with what He gives, and co-operate with them He will
then give them more and greater, till He brings them at last to that happy end; but if they resist Him, and
abuse those graces they receive, this will put a stop to their getting more and greater graces, and they will
be left to their own ways, as the just punishment of their ingratitude. Those, therefore, whom Almighty God
foresees will continue to make a proper use of His Graces, and be saved, those He ordains to eternal life;
and all such the scripture assures us, He will in His own good time, and in the way and manner He sees
proper, most undoubtedly bring to the knowledge of the True Faith, and to the communion of His Holy
Church. Thus, "The Lord daily added to the Church such as should be saved." (Acts ii. 47) Now, what the
Lord daily did in the time of the Apostles, He daily will continue to do to the end of the world; and as none
could be saved who were not added to the Church in those days, so neither could any afterwards; for there
is no new revelation since the Apostle's time, discovering a different road to salvation. Again the scripture
says, that, "as many as were ordained to eternal life, believed," Acts xiii. 48); that is, were brought to the
true Faith which the Apostles preached; the same then will be done for ever afterwards; for as none were
ordained to eternal life who did not believe, then, neither will any afterwards; for the same reason as in the
former case. And our Savior Himself decides this point in the clearest terms, when He says: "Other sheep I
have who are not of this fold, them also I must bring, and they shall hear my voice, and there shall be one
fold and one Shepherd," (Jn. x. 16); here He manifestly speaks of those who had not as yet heard His Voice,
but were either Jews or Heathens, and not united in the fold of His Apostles and other disciples; yet he calls
them His sheep, because "The Lord knoweth who are His," and he foreknew who would co-operate with His
grace, and follow His voice; now He expressly declares, "them also I must bring, and they shall hear My
Voice," in order to secure their salvation; for, as He says a little after, "My sheep hear My Voice, and I know
them, and they follow Me, and I give them eternal life, and they shall not perish forever, and no man shall
snatch them out of my hand." (Jn. x. 27)

This will still further appear from the account which St. Paul gives of the several steps the Divine Providence
takes in the salvation of the elect, and of the principal graces bestowed upon them for that end; "for, whom
He foreknew," says he, "he also predestined to be made conformable to the image of His Son, and whom He
predestined, them also He called; and whom he called, them He also justified; and whom He justified, them
He also glorified," (Rom. viii. 29). First, "he lays down the sure foundation of God," above mentioned, "which
has this seal, The Lord knoweth who are His," (2 Tim. ii. 19). God, from all eternity, foreknew who would
improve the talents He should in time bestow upon them, and who, persevering to the end, should be His
forever. Now, says the Apostle, "whom" he thus "foreknew He also predestined to be made conformable to
the image of His Son," that is, He preordained, that all His elect should resemble Jesus Christ, by 'putting off
the old man with his deeds, and putting on the new ... according to the image of Him that created Him," (Col.
iii. 9.). To procure this conformity with Jesus Christ, the next step He takes is to call them, for, "whom He
predestined, them He also called," namely, to the knowledge of the Truth and Faith of Jesus Christ, and to
the communion of His Holy Church: that is He gives them such internal graces, and so disposes all external
circumstances as effectually to bring them to this great happiness, and whom He thus called to the True
Faith, "them He also justified," that is, being brought to the True Faith, "without which it is impossible to
please God," He continues to bestow still greater graces upon them, of fear, of hope, love of God, and
sorrow for their sins, with which they are co-operating, are brought by means of His Holy Sacraments to the
grace of Justification. In consequence of this, still greater and greater graces are bestowed upon them, and
they persevering to the end in their co-operation, are received at last into eternal glory; for, "whom He
justified, them He also glorified;" where it is manifest, that our being called to the Faith and Church of Jesus
Christ, is ordained by Almighty God as a most essential step to the affair of salvation, as a necessary
condition to be performed, even before we can be justified from the guilt of our sins, and consequently, that,
without True Faith, and out of the communion of the Church of Christ, there is no possibility of salvation. It is
no less manifest, that let a person be, at present, in any state whatsoever, heathen, Turk, Jew, or heretic; if
Almighty God foreknows that this person will co-operate with those graces which from all eternity He had
resolved to bestow upon Him, and continue faithfully to the end, and be saved; He will, by no means, permit
Him to live and die in his present state, but will order matters so, out of the treasures of His Divine Wisdom,
that he shall sooner or later be brought to the union of the Church of Christ, out of which he has ordained that
salvation cannot be found.